Gour Govinda Swami:
śrī-kṛṣṇa-caitanya prabhu dayā karo more
tomā vinā ke dayālu jagat-saṁsāre
patita-pāvana-hetu tava avatāra
mo-sama patita prabhu nā pāibe āra
Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself, but His mood is different. He is in the mood of a devotee, especially Rādhā-bhāva, the mood of Rādhārāṇī — rādhā-bhāva aṅgīkari... caitanya śrī hari. Why did He accept Rādhā-bhāva? Why?
To fulfill three desires.
Because that is the internal cause of the Caitanya-avatāra.
rādhāyāḥ praṇaya-mahimā kīdṛśo vā anayāivā
svādyo yenādbhuta-mādhurimā kīdṛśo vā madīyaḥ
saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt
tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harinduḥ
(Cc. Ādi 1.6)
Three desires. A very deep desire He developed to understand this:
rādhāyāḥ praṇaya-mahimā kīdṛśaṁ — What is the love of Rādhārāṇī?
śrīmate rādhikā ekali āsvāde sakali — Only Śrīmatī Rādhārāṇī completely relishes the mellows or the beauty of Kṛṣṇa.
rādhāyāḥ praṇaya-mahimā kīdṛśam — What is Rādhārāṇī’s love?
That greed Kṛṣṇa developed: “How can I understand?” But how can Kṛṣṇa understand it? Kṛṣṇa is viṣaya-vigraha, whereas Rādhārāṇī is āśraya-vigraha. How can viṣaya understand āśraya? Can viṣaya understand āśraya? Unless He accepts the mood of āśraya, He cannot understand.
Second: svādyo yenādbhuta-mādhurimā kīdṛśo vā madīyaḥ — “What is My beauty?”
Kṛṣṇa is extremely beautiful, mādhuryaka-nilaya, the reservoir of all mādhurya; kandarpa-koṭi-kāminīya-viśeṣa-śobhaṁ — whose beauty far excels that of millions of Cupids. Such beauty is with Kṛṣṇa.
vṛndāvane 'aprākṛta navīna madana' (Cc. Madhya 8.138) — He is always fresh and young, Cupid — transcendental, spiritual Cupid in Vṛndāvana. Ever fresh and new. At any time you see Him, He is new, newer. Never grows old. So beautiful is Kṛṣṇa. Ever fresh — nityaṁ nava-navāyamānam — ever newer, newer, newer. So beautiful is Kṛṣṇa.
Kṛṣṇa thinks, “What is My beauty?”
How can He understand what is His beauty?
Can you see your own face? You see the faces of others, but you can’t see your own face. But in front of a mirror, you can see — that is a reflection. A mirror reflects — you see the reflection. So how can Kṛṣṇa see His beauty? What mirror is required?
The mirror of Rādhārāṇī’s heart — or love?
sat-prema-hṛdaya-darpaṇa — hṛdaya, the heart, is a mirror. Sat-prema-hṛdaya — one who has developed sat-prema, pure love, completely pure love — whose heart is completely filled with pure love — that is a mirror. That is a premī-bhakta. In that mirror, Kṛṣṇa sees His form. That is not a reflection.
In a mirror, you see a reflection. But sat-prema-hṛdaya-darpaṇa — the heart of a premī-bhakta is a mirror. That is sat-prema-darpaṇa, a mirror of pure love. There,
Kṛṣṇa sees Himself. That is not a reflection; it is bimba.
Pratibimba — in Sanskrit, reflection is called pratibimba.
Prati is an upasarga. Are you a student of Sanskrit grammar? Upasarga — it means prefix. In English, you may say “prefix.” There are twenty-one upasargas: pra-,ap-, sara-, ab-, sam-, ni-, abhi-, sru-, nir-, abi-, ati-, api-, upa-, ati-, apu-, ā-... I was a teacher. I know. I was teaching all these things. Yes.
So prati- is one of the upasargas — twenty-one upasargas.
Bimba – pratibimba. Pratibimba — in English: reflection.
But Kṛṣṇa never sees pratibimba. Kṛṣṇa sees bimba, His own self. No prati. Prati is cut off. That is sat-prema-darpaṇa. The heart of a premī-bhakta is such a mirror where Kṛṣṇa sees Himself. And the best mirror is Rādhārāṇī’s heart.
svādyo yenādbhuta-mādhurimā
kīdṛśo vā madīyaḥ
“What is My beauty? How can I relish it?”
To relish His own beauty — for that desire He developed greed.
saukhyaṁ cāsyā mad-anubhavataḥ
kīdṛśaṁ veti lobhāt
“What sukha, what ānanda, what happiness, what pleasure Rādhārāṇī gets relishing My beauty? How can I know it?”
These are the three desires. To fulfill these three desires — or three types of greed — Kṛṣṇa appeared from the womb of Śacī-mātā.
tad-bhāvāḍhyaḥ samajani
śacī-garbha-sindhau harinduḥ
Kṛṣṇa is mādhurya-vigraha, but Gaura is audārya-vigraha.
Do you understand mādhurya-vigraha and audārya-vigraha? Beauty has two aspects: mādhurya and audārya. What do you say in English?
Mādhurya — sweetness.
Audārya — magnanimity.
Magnanimity. Kṛṣṇa is mādhuryaka-nilaya, mādhurya-maya-vigraha, but Gaurāṅga Mahāprabhu is audārya-maya-vigraha.
Why did mādhurya-vigraha Kṛṣṇa accept audārya-vigraha? What is the reason?
One day, Śrīmatī Rādhārāṇī decorated Her kuñja very nicely — Kṛṣṇa would come. She decorated it with varieties of flowers: mādhavī, mālatī, jūhi, śephālī, kābelī, mallikā — varieties of nice scented flowers. Have you seen? Flowers here, in the West, have no scent at all. They look good, but have no fragrance.
But those flowers — mādhavī, mālatī, jūhi, śephālī, kābelī, mallikā — are very fragrant. A sweet scent is coming out. With that scent, many bumblebees arrive — humming, humming: “gon-gon-gona-gona-gona-gonna.” The cuckoo is singing: “cooooo-cooooo.” The cuckoo’s sweet song fills the air. Many peacocks are there, raising their feathers and dancing. Such a nice atmosphere.
All the trees and creepers of Vṛndāvana are full of flowers and lush green leaves. A very cool breeze is blowing. Can you imagine such an atmosphere, Ananta? What a wonderful setting. A soft sound arises from the breeze: sauṅ-sauṅ-sauṅ-sauṅ — like that. Śrīmatī is waiting, waiting — Kṛṣṇa will come to Her kuñja. As if that breeze is carrying the sound of Kṛṣṇa’s approaching footsteps. She is waiting. Such anxiety is there. Every moment seems like a great yuga. But Kṛṣṇa is not coming.
Rādhārāṇī is in a vāmya-bhāva — leftist mood. Her leftist mood is increasing. “Oh, Kṛṣṇa is not coming.” Vāmya-bhāva is increasing and increasing.
The priya-narma-sakhī — Lalitā, Viśākhā — all the sakhīs were present. Especially Viśākhā, seeing the condition of her sakhī Rādhārāṇī, sent one girl-messenger — a dūtī. “Go and see whether Kṛṣṇa is coming or not.”
She went out and on the way, she met Śaibyā, one of the dūtīs of Candrāvalī.
Candrāvalī is rightist. Rādhārāṇī is leftist. Candrāvalī is rightist — two opposites.
Śaibyā, out of pride, said, “Kṛṣṇa is in the kuñja of Candrāvalī now, my sakhī’s kuñja.” Then that dūtī returned and reported it to Viśākhā: “Kṛṣṇa is in Candrāvalī’s kuñja.”
Viśākhā grew angry. Her eyes turned red-hot — yes. Lalitā is a bit softer. Lalitā tried to pacify her: “Be pacified, be pacified.” But Viśākhā was not listening. Immediately she went inside the kuñja and reported it to Śrīmatī Rādhā: “Kṛṣṇa is in Candrāvalī's kuñja.”
Then Rādhārāṇī’s leftist mood rapidly rose to the topmost degree — the highest degree of abhimāna, sulkiness.
In Vraja, only Śrīmatī Rādhārāṇī displays the ultimate limit of mādhurya-rasa. Nobody else can exhibit that. Only Rādhārāṇī declares:
kṛṣṇa āmāra, kṛṣṇa āmāra
“Kṛṣṇa belongs to Me.”
Rādhā-Kṛṣṇa, bābā. Whose Kṛṣṇa? Kṛṣṇa belongs only to Rādhārāṇī. It is said “Rādhā-Kṛṣṇa.” Nobody else owns Kṛṣṇa.
govindānandinī rādhā, govinda-mohinī
govinda-sarvasva, sarva-kāntā-śiromaṇi
(Cc. Ādi 4.82)
This is Rādhā. Understand, Ananta? No? You don’t understand?
govindānandinī rādhā – Rādhā gives pleasure to Govinda.
govinda-mohinī – Rādhā enchants Govinda.
govinda-sarvasva – Govinda is everything for Her.
sarva-kāntā-śiromaṇi – She is the crest-jewel of all the kāntās (beloveds) of Vrajabhūmi.
So this is govinda-sarvasva — Govinda is everything for Her.
Only Rādhārāṇī says, kṛṣṇa āmāra — “Kṛṣṇa belongs to Me.”
But what does Candrāvalī say? āmi tomāra — “O Kṛṣṇa, I belong to You.”
Rādhārāṇī says, “Kṛṣṇa belongs to Me.” Understand my language? This is leftist-rightist.
The moment She heard, “Kṛṣṇa is in Candrāvalī's kuñja,” Her leftist mood rapidly heightened to the highest degree.
Abhimāna — sulkiness and anger — were there. She bit Her upper lip, “Hmmmmmm.”
Anger, abhimāna, and frustration. “Don’t allow that ungrateful Kṛṣṇa to come to My kuñja. Very, very ungrateful He is.”
Yes. Rādhārāṇī said like that. But what a wonder — She who always thinks of Kṛṣṇa, who cannot tolerate the acute pangs of separation from Kṛṣṇa even for a moment, now She is saying, “Don’t allow that ungrateful Kṛṣṇa to come to My kuñja.” Kṛṣṇa is in the heart of Rādhārāṇī, isn’t it? Kṛṣṇa is there in the heart of Rādhārāṇī. Kṛṣṇa is laughing in the heart.
I said, sat-prema-darpaṇa — the heart of Rādhārāṇī is sat-prema-darpaṇa. Kṛṣṇa is there.
At that time, Viśākhā says, “We won’t allow that ungrateful wretch, Kṛṣṇa, to enter the kuñja of our sakhī. We won’t allow.” Both Viśākhā and Lalitā went outside, just guarding the gateway of the kuñja. Kṛṣṇa is not admitted.
“No admittance. Get out from here.”
In the meanwhile, Kṛṣṇa is coming, running breathlessly. He’s coming. But He sees — two strong doorkeepers are there — Lalitā and Viśākhā, standing and saying:
“No admittance. Get out from here.”
Kṛṣṇa, with folded hands, requested them, “Please, please, please excuse Me. I am a great offender. I admit I am a great offender. Please excuse Me. Please go and report to your sakhī that I have come. Please go and report.”
But Viśākhā’s anger had not been pacified. Though Kṛṣṇa repeatedly said, “I am a great offender. I am a great offender. Please allow Me. Please go and report to your sakhī that I have come,” Viśākhā’s anger had not been pacified.
Though Kṛṣṇa repeatedly said, “I am a great offender. I am a great offender. Please allow Me. Please report it to your sakhī. I will go and beg forgiveness,” still Viśākhā and Lalitā didn’t allow Him to enter into the kuñja.
Viśākhā was really angry. Lalitā is a bit softer. Lalitā went into the kuñja.
At that time, Rādhārāṇī was shedding tears, Her head hanging down. The whole ground was wet from Her tears and had turned to mud. She was writing something on the ground with the index finger of Her left hand. Her head was downcast.
Seeing Lalitā, Rādhārāṇī asked, “Has Kṛṣṇa, who is prāṇa-vallabha, the Lord of My heart — has He come?” She asked. Then, the next moment, out of sulkiness:
“Oh, why will He come to Me? I am very, very ill-fated. Many beautiful ladies are there, ready to give Him pleasure. The angels of heaven are there — apsarās are there. They are very eager to get Kṛṣṇa and to give Him pleasure. Yes. All right, let Him accept their worship and be happy. I don’t know why a woman like Me, an akiñcanā nārī, a humble woman like Me, gave everything — life and soul, heart, everything — to Him and loved Him. I don’t know. I am now burning in the blazing fire of separation. Let Me be burned to ashes. Let Him be happy.”
And Lalitā saw this condition of Rādhārāṇī — like a madwoman. She had become mad. She couldn’t say anything. She turned away.
Seeing Lalitā, Kṛṣṇa asked, “All right, you see, Lalite, I am a great offender. I know your sakhī Śrīmatī has developed great sulkiness. I know it. I know it. I realize it. But I have this faith — if you allow Me to enter into the kuñja, I’ll go there. When She sees My Śyāmasundara form, all sulkiness will vanish.”
At that time, Viśākhā, in a very angry mood, said, “You cheater! What are You saying? Seeing Your Śyāmasundara form, my prāṇa-sakhī will forget everything and become Your maidservant? Go! Get out from here. Get out! Get out!”
In a very angry mood, Viśākhā is saying, “Don’t You feel ashamed of Yourself to say such a thing? What is this? Are You not greedy for Her love? Or is She greedy for Your beautiful Śyāmasundara form? I think You have forgotten You are Madana-mohana. But my sakhī is Madana-mohana-mohinī. I know this thing — that one day You’ll have to cry, You’ll have to cry, You’ll have to cry for Her love.” Wonderful.
Kṛṣṇa couldn’t find out any means. Then He went to the bank of the Yamunā. There He removed all His nice garments, all His ornaments, threw them out, and rolled on the sand of the Yamunā. Always these words were coming from His mouth:
rādhe pūraya madhu-ripu kāma,
rādhe pūraya madhu-ripu kāma
(Gītā-govinda)
“O Rādhe, please fulfill the desire of the enemy of the Madhu demon — madhu-ripu.” He Himself. Though He is self-satisfied — ātmārāma — He desires this
Paurṇamāsī knows everything. She appeared there. Seeing this condition of Kṛṣṇa, she said, “My dear boy, why this condition?”
Kṛṣṇa narrated everything before Paurṇamāsī. Paurṇamāsī then said, “I have understood it. I have already sent Vṛndādevī to make some arrangement for Your union with Śrīmatī Rādhārāṇī.
By the direction of Paurṇamāsī, Vṛndādevī appeared there on the bank of the Yamunā. Seeing the condition of Kṛṣṇa, Vṛndā is thinking, “Such a wonderful arrangement of Paurṇamāsī to nourish such beautiful līlā of līlā-maya Kṛṣṇa, and I am going to become an instrument in it.
When there is nitya-milana, constant union, Kṛṣṇa is never separated from Rādhā, and Rādhā is not separated from Kṛṣṇa. Kṛṣṇa is always with Rādhā. Rādhā is always with Kṛṣṇa. In nitya-milana, eternal union, where is viraha, where is separation?
Kṛṣṇa is the life and soul, everything for Rādhārāṇī. But Rādhārāṇī has developed sulkiness; She drove Him out.
Rādhārāṇī couldn’t tolerate even one moment of separation. I couldn’t think what is this? Still, under Paurṇamāsī’s order and inspiration, I — Vṛndādevī — will be the means in this wonderful līlā.” She is thinking like that. “If I will be a means for this līlā, then I’ll think my life is successful.”
Then Vṛndādevī went before Kṛṣṇa. She said, “I have come under the direction of Paurṇamāsī. But I am telling You, it is very difficult now to break the sulkiness of Rādhārāṇī. But one means is there.”
“What is that?”
“You have to shave off this nice curly hair. Shave off like that. Nice shave. No more nice curly hair. Only muṇḍita-mastaka — shaved head. You have to throw this mohana-muralī. No more flute. I’ll give You one... what do You say?”
Devotee: “Mantra.”
Gour Govinda Swami: “No. One instrument — kañjanī.
And You have to give up Your yellow garment. Put on saffron-colored garment, gairika-vāsana. Become a beggar — bhikṣu. Then I will teach You one very nice song. You have to sing it while playing on that kañjanī. Then, by singing and playing that kañjanī, You’ll go to Rādhā’s kuñja, and immediately there will be an auspicious moment — You’ll meet Rādhārāṇī.”
When Vṛndādevī was saying like that, immediately that form appeared: Kṛṣṇa with a shaved head, wearing saffron-colored garment; a beggar in sannyāsī-veśa. Because His will is supreme will. By His mere willing, creation takes place, annihilation takes place. When He willed, that form appeared immediately. Now, bhikṣu-veśa, sannyāsī-veśa appeared. Then Vṛndādevī taught Him this song:
śrīmati rādhe baḍa abhimānī
vāmya-bhāva śiromaṇi-śyāma sari aṅge
ācchādana tava tapta-kāñcana varaṇa
eto dina chile pāgalanī rāye
kānu-preme prāṇa sampi'
sarve rūpe guṇe'ogo gandharvike
kānu mana kari curi āji rādhā-prema
bhikṣā māge kānu phere dvāre dvāre haya
This is a nice song Vṛndādevī taught Him. Now Kṛṣṇa, in the form of a beggar sannyāsī, singing, playing kañjanī, going to Rādhā’s kuñja.
The meaning is: “O Śrīmati Rādhe, You are abhimānī, very sulky, vāmya-bhāva śiromaṇi — the crest-jewel of leftist mood. Your whole body is covered with a blue sārī, and Your bodily hue is like that of molten gold — tapta-kāñcana varaṇī. Until now You were mad after Kānu-prema — You had completely stolen the mind of Kānu. But today, Kānu is a beggar. O Gandharvikā Rādhārāṇī, today Kānu is a beggar, now moving to every doorstep, begging rādhā-prema, rādhā-prema, rādhā-prema.”
This is the meaning of the song. Understand? No? Cannot understand? Then why shall I speak if you cannot understand? Stop it?
When Kṛṣṇa arrived there at the gate of Rādhā-kuñja, Lalitā and Viśākhā saw the wonderful sannyāsī, and heard the wonderful song. Lalitā said, “O sannyāsī-ṭhākura, where did You learn such a nice song?”
Sannyāsī-ṭhākura said, “I have a guru. Her name is Gandharvikā.” Rādhārāṇī is Gandharvikā. “I learned it from My guru, Gandharvikā.”
Viśākhā said, “What do You want, sannyāsī-ṭhākura?”
“I am a beggar. I don’t want anything from this material world. I have given up everything because I am a beggar, sannyāsī. I am only a beggar of prema — prema-bhikṣārī.”
Viśākhā said, “All right, sannyāsī-ṭhākura, do You know how to calculate the fortune?”
“Oh yes, I know it, I know it. That I learned from My guru, Gandharvikā.”
Viśākhā said, “Sannyāsī-ṭhākura, will You come into the kuñja? Can You calculate the fortune of our prāṇa-sakhī? Then You will get Her āśīrvāda — blessings. By Her āśīrvāda, definitely You will get prema. Yes, by my sakhī’s āśīrvāda.”
Āśīrvāda?
Blessings. Oh, nonsense. Why shall I speak? I’ll stop.
No, don’t stop.
You can’t understand. Do you understand now? All right.
Then sannyāsī-ṭhākura said, “Yes, why shall I not go? I must go because I am greedy for that prema-dhana. Yes, therefore I have put on this veśa, this garment — sannyāsī-veśa. I am a beggar, prema-bhikṣārī, a beggar of that prema. I must go.”
Then they took sannyāsī-ṭhākura into the kuñja, Viśākhā and Lalitā. On the verandah they made a seat for Him. “Please sit down here.” Then sannyāsī-ṭhākura sat down there on the verandah. Then they prepared another seat for Rādhārāṇī — Viśākhā prepared it.
Then Lalitā entered into the inner apartment where Rādhārāṇī was lying, and reported that a wonderful sannyāsī-ṭhākura has come.
In the meantime, Viśākhā requested, “Sannyāsī-ṭhākura, will You sing that very nice song You were singing? It is a very nice, sweet song. Will You sing it?”
Sannyāsī said, “Yes, why not? That is My beloved’s song.” Then He started singing. When He sang the last line:
aji rādhā-prema bhikṣā māge
kānu phere dvāre dvāre haya
At that time, when it entered into the ears of Rādhārāṇī, immediately, in a crying mood, Kānu came out from the heart of Rādhārāṇī, saying:
āśliṣya vā pāda-ratāṁ pinaṣṭu mām
adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampaṭo
mat-prāṇa-nāthas tu sa eva nāparaḥ
This is the last verse of Śikṣāṣṭaka. You understand it? No need of explanation. No.
āśliṣya vā pāda-ratāṁ pinaṣṭu mām
adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampaṭo
mat-prāṇa-nāthas tu sa eva nāparaḥ
He is My prāṇa-nātha, He is the Lord of My heart — nobody else. Let that debauchee (lampaṭa means debauchee) do whatever He likes. He may embrace Me or He may kick Me — pāda-ratāṁ pinaṣṭu. Adarśanān marma-hatāṁ karotu vā — He may burn Me with the blazing fire of separation, not giving darśana — whatever He wants, let Him do. Mat-prāṇa-nāthas tu sa eva nāparaḥ — He is My prāṇa-nātha, Lord of My heart, nobody else. Understand? No? Nonsense.
When such thing came out, Lalitā consoled Her: “Be pacified, be pacified, O my prāṇa-sakhī. Have patience, have patience. A nice sannyāsī-ṭhākura has come. He knows everything — sarvajña. He will calculate Your fortune, whether You can meet Your prāṇa-vallabhā, Lord of Your heart.” Then she brought the sannyāsī out of Her inner compartment to the verandah.
Rādhārāṇī never looks at the face of anybody except Kṛṣṇa. Nobody can see the face of Rādhārāṇī except Kṛṣṇa. Nobody can see the feet of Rādhārāṇī except Kṛṣṇa. She is completely covered with sārī. So She had a veil on Her face. They made Her seated there in front of sannyāsī-ṭhākura. Then Lalitā just brought out Her left hand, showed it to sannyāsī-ṭhākura. “Please calculate Her bhāgya, fortune.”
Sannyāsī said, “I am a sannyāsī. I cannot touch the hand of any lady, bābā. I am a sannyāsī. I cannot touch the hand of any lady. No. My sannyāsa-dharma will be broken. But I can calculate the fortune seeing the lines on the forehead.”
Then Viśākhā said, “O sannyāsī-ṭhākura, You see, our sakhī never looks at the face of any puruṣa (male) in this world. No, no, no. Understand?”
Sannyāsī said, “I am sannyāsī. I am daṇḍī-sannyāsī. Don’t you understand? I am daṇḍī-sannyāsī. I am holding daṇḍa. What harm is there? Why your sakhī is so ashamed to remove Her veil before a daṇḍī-sannyāsī? There is no harm at all. I am not an ordinary person. I am daṇḍī-sannyāsī. What harm is there?”
Then Viśākhā removed the veil. Then this cheating sannyāsī, kapaṭa-sannyāsī — eye-to-eye union — Kṛṣṇa’s eye and Rādhārāṇī’s eye — eye-to-eye union. When there was eye-to-eye union, immediately Her sulkiness vanished, and that sannyāsī-rūpa also immediately vanished. Śyāmasundara form came out — tri-bhaṅga-lalita, with flute, like this.
That is what Rāya Rāmānanda saw. Mahāprabhu showed him. When Mahāprabhu met Rāya Rāmānanda, what Rāya Rāmānanda saw — that is mentioned in Caitanya-caritāmṛta:
pahile dekhiluṅ tomāra sannyāsī-svarūpa
ebe tomā dekhi muṅi śyāma-gopa-rūpa
(Cc. Madhya 8.268)
tomāra sammukhe dekhi kāñcana-pañcālikā
tāṅra gaura-kāntye tomāra sarva aṅga ḍhākā
(Cc. Madhya 8.269)
tāhāte prakaṭa dekhoṅ sa-vaṁśī vadana
nānā bhāve cañcala tāhe kamala-nayana
(Cc. Madhya 8.270)
Madhya-līlā, eighth chapter. Found?
I haven’t found the verses. I’ve got the area.
Eighth chapter, 267. Begins from 267.
pahile dekhiluṅ tomāra sannyāsī...
“Rāya Rāmānanda then said that he had but one doubt within his heart, and he petitioned the Lord, ‘Please be merciful upon me and just remove my doubt.’
Rāya Rāmānanda then told Lord Śrī Caitanya Mahāprabhu, ‘At first I saw You appear like a sannyāsī, but now I am seeing You as Śyāmasundara...’
Śyāmasundara. Sannyāsī form disappeared, then Śyāmasundara form appeared immediately. Rāya Rāmānanda is Viśākhā sakhī. He has seen these things. Yes.
‘... now I am seeing You as Śyāmasundara, the cowherd boy. I now see You appearing like a golden doll, and Your entire body appears covered by a golden luster.’
Golden luster, yes.
tāhāte prakaṭa dekhoṅ sa-vaṁśī vadana
nānā bhāve cañcala tāhe kamala-nayana
“I see that You are holding a flute to Your mouth, and Your lotus eyes are moving very restlessly due to various ecstasies.”
So? That form appeared.
At that time, Kṛṣṇa told Śrīmatī, “O Rādhā, You are Kṛṣṇa-āhlādīne, You give pleasure to Kṛṣṇa. That means Kṛṣṇa Kṛṣṇa-āhlādīne. All Your līlās are meant for His pleasure. As You don’t want to touch the body of anybody but Kṛṣṇa, similarly, I don’t want to touch the body of any lady but Rādhā. In order to heighten Your vāmyā-bhāva, leftist mood, sometimes I go to Candrāvalī’s kuñja. Thereby Your vāmyā-bhāva, leftist mood is heightened, then I get some pleasure out of it. Now the highest mood is expressed today, and I couldn’t find any other means, how to break Your leftist mood, māna-bhāñjana. Therefore I put on this sannyāsī-veśa, form of a beggar, prema-bhikṣārī, begging prema. I am now moving.” That is now one combined form of Rādhā and Kṛṣṇa. That is Caitanya Mahāprabhu, rasarāja-mahābhāva, milita-tanu, audārya-vigraha, Caitanya Mahāprabhu. Therefore it was possible.
So, in nitya Goloka-Vṛndāvana, there are two compartments, closed compartments. One is mādhurya-līlā, another one is audārya-līlā. One is vraja-līlā, another one is navadvīpa-līlā. Two closed compartments. All right? Understand?
So, in the meantime, Paurṇamāsī ordered Vṛndādevī, “Just engage your mañjarīs to decorate the kuñja and decorate the swing, doli. Understand doli? Swing. Rādhā and Kṛṣṇa will sit and swing.”
So all the mañjarīs are now engaged in decorating the kuñja and decorating the swing. This is the mañjarī-bhāva sevā. Our bhāva, mood, is mañjarī mood. Just offer service in their mood to Rādhā-Kṛṣṇa. Isn’t it? To Rādhā-Kṛṣṇa.
rādhā-kṛṣṇa prāṇa mora jugala-kiśora
jīvane maraṇe gati āro nāhi mora
kālindērā kūle keli-kadambera vana
ratanā-bedera upara bosābo du'jana
śyāma-gaurī-aṅge dibo candanera gandha
cāmara òhulābo kabe heri mukha-candra
gāthiyā mālatīr mālā dibo dohāra gale
adhare tuliyā dibo karpūra-tāmbūle
lalitā viśākhā-ādi jata sakhī-bṛnda
ājñāya koribo sevā caraṇāravinda
śrī-kṛṣṇa-caitanya-prabhur dāser anudāsa
sevā abhilāṣā kore narottama-dāsa
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare
So now, Rādhā and Kṛṣṇa are sitting in a nice jhulan, swing.
rāi kānu duṅhe basila jhulana ratna mañca pāre
yugala caraṇe śuna nūpura ruṇu-jhunu ruṇu-jhunu bāje
śyāma haste soṇār-bālā rāi haste kaṅkaṇa sāje
You have? No, no. You have? What?
Translation.
No. rādhā-kṛṣṇa prāṇa mora, not. I am not saying that. I am saying something different.
Rāi Kānu duṅhe basila jhulana ratna maṇcā pāre,
now Rāi-Kānu, Rādhā and Kṛṣṇa, sitting in jhulan, swing. You have that song? Bank robbed, bank robbed. That’s not in your bank. Bank is robbed.
rāi kānu duṅhe basila jhulana ratna mañca pāre
yugala caraṇe śuna nūpura ruṇu-jhunu ruṇu-jhunu bāje
śyāma haste soṇār-bālā rāi haste kaṅkaṇa sāje
śyāma gale vanamālā virāje rāi gale moti sāje
śyāma adhare madhura-muralī rādhā rādhā boli bāje
Understand? Nonsense. How can you relish the mellow if
you cannot understand?
Śyāma śire mohana-cūḍā...
Garland of forest flowers, rāi gale moti mālā...
Necklace of pearls.
Necklace of pearls. All right?
śyāma adhare madhura-muralī
rādhā rādhā boli bāje.
Very sweet muralī, flute singing. The flute is singing,
rādhe rādhe eso eso rādhe,
eso eso rādhe
“Rādhe come, Rādhe come, come. Rādhe come, come.” Muralī sings like that.
Śyāma śire mohana-cūḍā rāi bēī sāje.
Understand? What is it?
Devotee: Kṛṣṇa’s peacock feather and Rādhārāṇī’s plait, braid.
Gour Govinda Swami: Āre bābā, no. Mohana-cūḍā. Cūḍā means nice curling hair. Yasodāmātā has bound His curly hair in a nice way. That’s mohana-cūḍā.
Devotee: Into a bun.
Gour Godina Swami: Yes. And, rāi sére bēī, Her braid is hanging.
premāturā gopī-gaṇa taraya āsi milila tatakṣaṇa
caraṇe nūpura bāñdhi duhuṅ guṇa gāi nāce anukṣaṇa
At that time all the gopīs came immediately. Nūpura is there; all the gopīs came with tinkling sound. Now they are singing the glories of Rādhā and Kṛṣṇa and dancing.
pica-kāri dvāre jugala gāye bari bindu kari siñcane
keha dolāya maṇi keha mṛdu mṛdu cāmara dulaya
Some also, pica-kāri, what do you say?
Syringe?
Syringe.
Spray.
Spraying some colored water. Some are engaged in swinging the swing. Some are engaged in cāmara, fanning with cāmara. Keha mṛdaṅga bajāye, some are playing mṛdaṅga, khol. Some are, mṛdaṅga kāṁsā bhajāye, some karatāla, some clapping, karatāli.
lalitā sundarī kare ārātrika pañca-pradīpa jali,
Lalitā is offering ārāti, pañca-pradīpa.
guru-kṛpā labhī mañjarī-bhāve sei līlā lahari
kelibā vā haye ei mānava janma dhanya kaila
When I get the mercy of my guru, in the mood of a mañjarī I can serve Kṛṣṇa, in this mood.
Another day, Kṛṣṇa was sitting, with a very thoughtful and grave face, thinking, My beautiful form, rūpa-mādhurī, guṇa-mādhurī, līlā-mādhurī, veṇu-mādhurī. Four mādhuryas. What do you say?
Devotee: Sweetnesses. Four characteristics.
Gour Govinda Swami: Yes. What are they?
Devotee: Veṇu-mādhurī, the sweetness of Kṛṣṇa’s flute; rūpa-mādhurī...
Sweetness of form; līlā-mādhurī, sweetness of His līlā, and guṇa-mādhurī, sweetness of His qualities or rati-mādhurya. Four types of mādhurī. Therefore Kṛṣṇa is mādhurya-maya. All are attracted towards Kṛṣṇa. Even great munis also are attracted. So wonderful!
But, going to break down the māna, sulkiness of Rādhārāṇī, how such beautiful form vanished? “How My Śyāmasundara form vanished? Then I have to accept the complexion of Rādhārāṇī, the sentiments of Rādhārāṇī, and I have to accept the form of a sannyāsī. What is that taste? Why I did it like that? What is its taste? How can I get it? Those desires developed, three types of desires.
viṣaya-jātīya sukha āmāra āsvāda
āmā haite koṭi-guṇa āśrayer āhlāda
āśraya-jātīya sukha pāite mana dhāya
yatne āsvādite nāri, ki kari upāya
kabhu yadi ei premāra ha-īye āśraya
tabe ei premānandera anubhava haya
eta cintī’ rahe Kṛṣṇa parama-kautukī
hṛdaye bāḍāye prema-lobha dhakdhakī
You find out these verses. (Cc. Ādi 4.132-136)
viṣaya-jātīya sukha āmāra āsvāda. These are Ādi-līlā, 4th chapter I think. Kṛṣṇa is thinking like that. Found out?
viṣaya-jātīya sukha āmāra āsvāda
āmā haite koṭi-guṇa āśrayer āhlāda
Kṛṣṇa is viṣaya-vigraha. I taste viṣaya-sukha, but, āmā haite koṭi-guṇa āśrayer āhlāda, crores of times more than that is the relishing of āśraya-āhlāda,
āśraya-jātīya sukha pāite mana dhāya
yatne āsvādite nāri, ki kari upāya
My mind develops such greed, how to taste āśraya-jātīya sukha, how that āśraya tastes; āśraya is Rādhārāṇī, svabhāva. I cannot get it. How can I get it?
yatne āsvādite nāri, ki kari upāya
What shall I do? I cannot get it.
kabhu yadi ei premāra ha-īye āśraya
tabe ei premānandera anubhava haya
If that good day would come that I will become āśraya of this prema, Rādhā-prema, then I can taste it.
eta cintī’ rahe Kṛṣṇa parama-kautukī
hṛdaye bāḍāye prema-lobha dhakdhakī
Thinking like this very deeply, intense greed developed and His heart was throbbing.
apūrva mādhurye Kṛṣṇera, apūrva tāra bala
yāhāra śravaṇe mana haya ōṭalamala
(Cc. Ādi 4.157)
Kṛṣhnera mādhuryē Kṛṣhṇe upajaya lobha
samyak āsvādite nāre, mane rahe kṣobha
(Cc. Ādi 4.158)
Kṛṣṇa’s mādhurya, beauty is such excellent beauty; such potency, strength is there. One who hears such topics, beautiful topics of Kṛṣṇa-mādhurya, one becomes enchanted. But Kṛṣṇa develops greed to taste His own beauty.
āmā haite rādhā pāya ye jātīya sukha
tāhā āsvādite āmi sadāi unmukhā
(Cc. Ādi 4.262)
nānā yatna kari āmi, nāri āsvādite
sei sukha-mādhurya-ghrāṇe lobha bāḍhe cite
(Cc. Ādi 4.263)
But, Rādhārāṇī gets more pleasure than Myself. That āśraya-jātīya sukha, I am very eager and greedy, how to taste it. I tried in various ways, but I couldn’t get it. That is the greed now in My heart; how can I get it?
ei tinā tṛṣṇā mora nahila pūraṇa
vijātīya-bhāve nāhe tāhā āsvādana
rādhikāra bhāva-kānti aṅgīkāra vine
sei tinā sukha kabhu nāhe āsvādane
(Cc. Ādi 266-267)
Without accepting the mood, sentiment, and complexion of Rādhārāṇī, these three types of greed can never be fulfilled. Therefore Kṛṣṇa accepted that,
rādhā-bhāva aṅgīkari’ dhari’ tāra varṇa
tina-sukha āsvādite haba avatīrṇa
sarva-bhāve kaila Kṛṣṇa ei ta’ niścaya
śacī-garbha-sindhu marje abhimugda haya
Reciting this thing, that I must accept the sentiment of Rādhārāṇī and complexion of Rādhārāṇī, then I will be able to fulfill these three types of desires, and taste this... so I will appear from the womb of Śacīmātā and fulfill these three types of greed. Therefore He came as Gaurāṅga Mahāprabhu.
rādhāyāḥ praṇaya-mahimā kēdṛśo vāṇayaivā
svādyo yenādbhuta-madhurimā kēdṛśo vā madīyaḥ
saukhyaṁ cāsya mad-anubhavataḥ kēdṛśaṁ vetī lobhāt
tad-bhāvādhyaḥ samajani śacī-garbha-sindhau harīnduḥ
(Cc. Ādi 1.6)
This is the internal cause for Kṛṣṇa appearing as Gaurāṅga, to fulfill the three types of greed.
śacīnandana gaurahari ki jaya!
śacīnandana gaurahari ki jaya!!
gaurapremānande hari haribol!
sama veta gaura-bhakta vṛnda ki jaya
param priya gaura-bhakta Śrī Śrī A. C. Bhaktivedānta Swāmī Prabhupādji Mahārājā ki jaya